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their inadequacies all the more. That is only to say that
Christians must stand under the perpetual reproach of
ijot being in this respect Christian enough. In spite of
this it is doubtful whether many would deny that they
have seen the results of the Christian doctrine of Love
in the lives of saints at one period or another. And in
a Christian civilisation even approximations to the
view have had a great function to perform; as in the
case of many maxims which once took the edge off
human conflicts because they repudiated the primeval
theses: " We are the righteous ones and the enemy are
the wicked". It is true, however, that when certain
elements of the Christian view are combined with certain
of the pagan the result may be a more high-powered
mischief than either of the attitudes when taken separ-
ately ; the corruption of the best becomes worse than
anything else. It is true also that in Christianity as in
Judaism one of the greatest dangers, as we have seen, is
the reversion to legalism and to what we call Pharisaism.
But these things- spring from man's nature and need no
Qmtch to foster them: as the portentous character of
modern political Pharisaism shows.

The hardest thing of all is to convict the self-righteous
of the errors of their ways, especially those who find it
so comfortable to believe that they are the good people
arrayed against the evil ones of history. It was more
easy for Christ to deal with the known disreputables,
the publicans and sinners, than to alter the Pharisees, the
reputable people, who thought that they kept all the
righteousnesses but were convicted of not having
sufficient love. One of the most solemn facts in all

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